Midras Imamat 17:15: Sifrei Bamidbar, Mekhilta DeRabbi Yishmael & Sifra

(Vayikra 17:15) "and every soul that eats neveilah (carcass) or treifah (what is "torn") … he shall wash his clothes and bathe in water …" R. Yitzchak says: It is written (Ibid. 16) "And if he does not wash (his clothes) and he does not bathe his flesh (and he eats kodshim or enters the sanctuary), he shall bear his sin." For not bathing his body Scripture makes him liable to kareth ("cutting-off'). You say, it is for not bathing his body, but perhaps it is for not washing his clothes! — Can you say this? If for the more stringent tumath meth he is not punished (with kareth) for not washing his clothes, how much more so is he not punished for not washing his clothes for the less stringent eating of carcass! If so, what is the intent of "And if he does not wash his clothes"? To serve as an exhortation (against not washing them).

"and flesh in the field, treifah ("torn"): This tells me only of the field. Whence do I derive (that a treifah is forbidden also) in the house? From (Leviticus 22:8) "Neveilah (carrion) and treifah he shall not eat." Treifah is likened to neveilah. Just as neveilah is forbidden both in the house and in the field, so, treifah. If so, why is "field" (specifically) written here? Scripture speaks of the common instance.

7) I might think that the neveilah of an unclean bird conferred tumah upon clothing, in the esophagus; it is, therefore, written (Vayikra 17:15) "that shall eat neveilah and treifah." (The allusion is to that) which is forbidden by reason of eating neveilah — to exclude an unclean bird, which is not forbidden by reason of eating neveilah. These are the words of R. Yehudah. The sages derive it from "neveilah and treifah," connoting the neveilah (of a bird) which is subject to treifah — to exclude an unclean bird, which is not subject to treifah.